大般涅槃經疏 9.22

9.22

「迦葉復問我已度」去，是第二廣開身密。六道殊形為遮，皆聖所作，餘人不能。今皆開顯法身之密。前開般若為四相，合四相為涅槃。涅槃即是法身解脫，此以一周開口密已，今更開法身出種種身，合種種身只是涅槃般若解脫。他謂一物覆一物開、一物顯一物隱，故各開各顯永不相關。理豈然乎？只覆於開、只開於覆，成論人謂：此是權巧，於凡不解。今明，若此不解，餘何可解？地人云：是法界用。今明，豈離體而有用？他明巨細相容是聖人之術事，今明何有一術而非因緣？因緣即空即假即中，唯應度者乃能見之，寧非因緣？因緣妙慧，能以一塵容於無量、無量容一塵，延促過現、引擲此彼，自在無閡。莊周達體，化為蝴蝶。又識己夢往至天涯。昏恍尚然，況復至德者哉。

From "Kāśyapa asked again: 'I have already crossed over...'" onward is the second [section], broadly revealing the secret of the body. The varied forms of the six destinies serve as veils; all are performed by the holy one, and other people cannot do so. Now all are opened and revealed as the secret of the dharmakāya. Previously, prajñā was opened into the four marks, and the four marks were unified into nirvāṇa. Nirvāṇa is itself the dharmakāya and liberation; this completed one cycle of opening the secret of speech. Now, the dharmakāya is further opened to manifest diverse bodies, and the diverse bodies are unified as simply nirvāṇa, prajñā, and liberation. Others say that one thing conceals while another thing reveals, that one thing is displayed while another thing is hidden, and therefore each is separately opened and separately displayed, never related to each other. How could the principle be so? It is merely concealing within opening, merely opening within concealing. Masters of the *Satyasiddhi* say: this is provisional skillfulness, incomprehensible to the ordinary person. We now clarify: if this is not understood, what else could be understood? Masters of the *Daśabhūmika* say: this is the function of the dharmadhātu. We now clarify: how could there be a function apart from essence? Others clarify that the mutual containment of the vast and the minute is the magical art of the sage; we now clarify: what magical art is not dependent origination? Dependent origination is identical to emptiness, identical to the provisional, and identical to the middle; only those who should be saved are able to see it—how is it not dependent origination? Wonderful wisdom of dependent origination can contain the immeasurable within a single dust mote, and contain a single dust mote within the immeasurable; it can extend or contract past and present, pull and cast here and there, sovereign and unobstructed. Zhuang Zhou penetrated the essence and transformed into a butterfly; he also recognized his own dream traveling to the ends of heaven. If even muddled stupor can be like this, how much more so for one of ultimate virtue!